Mama, take this badge off of me I can’t use it anymore. It’s getting dark, too dark to see I feel I’m knocking on heaven’s door. Knock, knock, knocking on heaven’s door. Mama, put my guns in the ground I can’t shoot them anymore. That long black cloud is coming down I feel like I’m knocking on heaven’s door. Knock, knock, knocking on heaven’s door. Bob Dylan
Life’s journey will end in death we all know it, we all deny it, and few truly face it.
There has never been a more poignant view into the abyss than Sam Peckinpah offered in his 1973 film Pat Garrett & Billy the Kid. In the memorable scene Sheriff Garrett (James Coburn) accompanied by Sheriff Baker (Slim Pickens) and his wife (Katy Jurado) ride into an adobe homestead looking for Billy. In the ensuing gunfight Slim Pickens is mortally wounded, he staggers slowly toward the setting sun as Bob Dylan’s Knockin’ on Heaven’s Door begins playing. Katy Jurado follows as Pickens sits holding his bleeding stomach by the side of a slow moving river. No words are exchanged as Pickens and Jurado look at each other, knowing it will be the last time.
No death in history has been more analyzed and commented upon than Jesus’ death on the cross. In his new book noted Anglican theologian N.T. Wright approaches the subject anew with the question, “What would happen if, instead of seeing the resurrection (both of Jesus and of ourselves) as a kind of happy addition to an otherwise complete view of salvation, we saw it as part of its very heart?” The issue he suggests is, “That when Jesus of Nazareth died on the cross, something happened as result of which the world is a different place . . . Jesus’s crucifixion was the day the revolution began.” Well said.
Wright continues, “At the heart of it all is the achievement of Jesus as the true human being who, as the ‘image’, is the ultimate embodiment (or incarnation) of the creator God. His death, the climax of his work of inaugurating God’s kingdom on earth as it is in heaven, was the victory over the destructive powers let loose into the world not simply through human wrongdoing, the breaking of moral codes, but through the human failure to be image-bearers, to worship the Creator and reflect his wise stewardship into the world (and to be sure, breaking any moral codes that might be around, but that is not the focus).”
Wright’s examination of the many aspects of Jesus’ death is laudable. His conclusion that “Humans are made not for ‘heaven’, but for the new heavens and a new earth” is well stated.
We don’t need ‘Eschatology‘ which maps out an ultimate future (death, judgement, heaven and hell). Or ‘Atonement‘ which offers the death of Jesus as forgiveness or pardoning of our own sins through the death of Jesus. Really, as if clever philosophical phrases and arguments will guide us through our own death. The Gospel of Thomas has the proper response to these queries, don’t ask them. Focus rather on what Jesus taught. He offered us a way to navigate death successfully, we need only follow.
Reading The Day the Revolution Began I felt as if I was witnessing an effort to summarize the wide fabric of America’s culture by counting the stitches on the flag. The limits of theology are plain. The old axiom used to be if you want to convey the true experience of space flight you need to put a poet into orbit. Hence the mystic, combined with a grasp of theology the difference is palpable. To grasp the limits to Wright’s work read and compare with SOPHIA, The Hidden Christ of Thomas Merton.
You live in illusion and in the appearance of things. There is a reality. You are the reality. If you wake up to that reality, you will know that you are nothing, and being nothing, you are everything. That’s all. – Kalu Rinpoche
No culture has delved as deeply into death, in all its dimensions, than Vajrayana Buddhism. Karma Rangjung Kkunkyab (Kalu Rinpoche) was one of the first master yogis entrusted by Rangjung Rigpe Dorje, the 16th Karmapa, to bring Vajrayana teachings to the west. Having entered his three year retreat for lama training at age fifteen and then spending twelve years in solitary retreat in the Himalayan mountains of Kham, Eastern Tibet, Kalu Rinpoche was an authentic master in the Kagyu tradition that dates its origin to Tilopa one thousand years ago. Rinpoche (shown here with the Karmapa in 1973) introduced the traditional three year retreat method of Jamgon Kontrul in France and then New York and Canada. Kalu Rinpoche was one of the Tibetans Thomas Merton met with shortly before his death in 1968. Their conversation is discussed in The Asian Journal of Thomas Merton.
In 1983 Kalu Rinpoche, as head of the Shangpa Kagyu lineage, presided over the first Kagyu Monlam (Aspiration Prayers) celebration in Bodhgaya, India. This event, which lasted two weeks was attended by two hundred monks, nuns and lay people. The fifth monlam in 1987 lasted three weeks (shown here from left to right: Beru Khyentse Rinpoche, Situ Rinpoche, Kalu Rinpoche and Bokar Rinpoche). Many of the attendees were dedicated American lay students who also received three year retreat empowerments from Kalu Rinpoche. Lay practitioners are the the skeletal strength and backbone of any monastic system, these yogins are the ties which prevent the rails from coming apart. All structured religious systems combine appearance with illusion. The more hierarchical the more illusion, simple really, no choice. A yogi has no need of title or label.
Actually Kalu Rinpoche’s esoteric roots were sunk in the eleventh century when a Tibetan adept named Khyungpo Naljor (Yogi of the Garuda Clan), dissatisfied with the level of experience his intensive learning had brought him, traveled to India seeking answers. Find Niguma he was told. Niguma was a legendary rainbow bodied dakini and Naropa’s sister. Having received the teachings he sought Khyungpo Naljor was admonished to limit their transmission to one person for each of seven succeeding generations. Returning to Tibet he settled in the Shang region and became the “Guru of Shang”, hence the Shangpa Kagyu. His lineage was revived by Jamgon Kongtrul in the late nineteenth century. Kalu Rinpoche received the teachings in the 1940’s and popularized them in the west. A distinguishing feature of advanced Tibetan Buddhist practitioners is the ability to manifest a ‘rainbow body’, that is to dematerialize their physical form as shown in the picture of Kalu Rinpoche above. Illusory Body teachings are one of the Six Dharmas of Niguma. More on all of this can be found in Sarah Hardings excellent study, NIGUMA: Lady of Illusion. The current Kalu Rinpoche (yangsi) said about this book: Niguma is Niguma. A book is a book. If you read with discernment, however, and put what is written in practice, you just might meet Niguma face to face.
The Catholic Benedictine monk Brother David Steindl-Rast, who has a Ph.D. in experimental psychology and studied Zen Buddhism for many years, became interested in the phenomena of rainbow bodies. He requested one of his students, Father Francis V. Tiso, formerly Associate Director of the Secretariat for Ecumenical and Interreligious Affairs of the US Conference of Catholic Bishops, to investigate the relationship between the Buddhist tradition and Christianity, Rainbow Body and Resurrection explains Father Tiso’s findings. This is one of the most interesting efforts ever to explore spiritual phenomena and science without shortchanging either camp. Well done, and thanks to Brother Stendl-Rast and Father Tiso.
When our flights of theology and rainbow dynamics have left us winded and wondering, what does this all do to improve the lot of suffering humanity, we can look to the answer provided by the author of War and Peace, Leo Tolstoy. He wrote The Kingdom of God is Within You after meditating on the life of Jesus and the failure of the Russian Orthodox Church to live up to the challenges Jesus laid down. The book was published in Germany after being banned in Russia. Tolstoy laid down the guidelines by which Gandhi and Martin Luther King revolutionized society. Tolstoy developed the radical concept of putting the words of Jesus into direct action. We allow tyranny only when we don’t confront it. Gandhi said The Kingdom of God is Within You was one of the three most important influences in his life.
Albert Schweitzer was a noted Protestant theologian, classical concert organist, pastor of St. Nicholas church and principal of St. Thomas College in Strasbourg, then in Germany. He was completing work on the book which would revolutionize contemporary views on Jesus, The Quest of the Historical Jesus and a critical analysis of Johann Sebastian Bach that led to the composer’s influence we feel today. Yet, he felt unfulfilled, he was describing faith not living it.
Let us see how Schweitzer himself describes his evolution. One brilliant summer morning at Gunsbach as I awoke, the thought came to me that I must not accept this good fortune as a matter of course, but must give something in return. While outside the birds sang I reflected on this thought, and before I had gotten up I came to the conclusion that until I was thirty I could consider myself justified in devoting myself to scholarship and the arts, but after that I would devote myself to serving humanity. I had already tried many times to find the meaning that lay hidden in the saying of Jesus: “Whoever would save his life shall lose it, and whosoever shall lose his life for My sake and the Gospels shall save it.” What the character of my future activities would be was not yet clear to me. I left it to chance to guide me. Only one thing was certain, that it must be direct human service, however inconspicuous its sphere.
One morning in the autumn of 1904 I found on my writing table in the seminary one of the green-covered magazines in which the Paris Missionary Society reported on its activities every month. Without paying much attention, I leafed through the magazine. As I was about to turn to my studies, I noticed an article with the headline “The Needs of the Congo Mission”. The author complained that the mission did not have enough people to carry on its work in the Gabon, the northern province of the Congo colony. The writer expressed the hope that his appeal would bring some of those “on whom the Master’s eyes already rested” to a decision to offer themselves for this urgent work. The article concluded: “Men and women who can reply simply to the Master’s call, “Lord, I am coming, those are the people the church needs.” I finished my article and quietly began my work. My search was over.
In a stunning act of faith and devotion Albert Scweitzer resigned his various positions and began a seven year course of study which resulted in his receiving a medical degree. His medical dissertation fittingly enough was, The Psychiatric Study of Jesus.
Scweitzer’s decision to embark on a medical career with the stated purpose of venturing to Equatorial Africa was met with outrage and derision by his friends and family. Again, in Schweitzer’s own words: I had assumed that familiarity with the sayings of Jesus would give a much better comprehension of what to popular logic is not rational. Several times, indeed, my appeal to the obedience that Jesus’ command of love requires under certain circumstances earned me an accusation of conceit. How I suffered to see so many people assuming the right to tear open the doors and shutters of my inner self!
Albert Schweitzer was not alone. As is so often the case he was accompanied on his journey by an extraordinary woman, Helene Bresslau. (Photos from Schweitzer; A Biography) She was the one person who understood and supported his decision. Her family in Berlin was Jewish but converted to Christianity and moved to Strasbourg to avoid persecution. When Schweitzer made his decision to attend medical school she quit her job at an orphanage and studied nursing. They married in 1912 and on Good Friday in 1913 set out for Lambaréné, Gabon.
Following the Enlightened Mind path of Niguma and the Sacred Heart teachings of Jesus we can embark forward in the 21st Century marrying the complimentary visions of Buddhism and Christianity to establish God’s Kingdom on Earth as it is in Heaven. You can’t do Christ from the couch!
The Passion of the Christ by Mel Gibson